Ethical standards for Ifa/Orisa devotees,practitioners as "One-man" initiation is frown upon -Yoruba Elders Commitee
Expectations of the Committee from all Ifa/Orisa devotees and practitioners worldwide; what the committee approves; and what it encourages.
The Yoruba Tradition Elders Committee resolved at its meeting held on the 9th of July, 2017 at Osogbo, Osun State Nigeria to fashion out aspirational principles and enforceable ethical standards that provide a moral map and ethical framework for Ifa/Orisa devotees and practitioners.
The aspirational principles are intended to inspire Ifa/Orisa devotees and practitioners worldwide toward the highest ethical ideals of Ifa/Orisa practice. The aspirational principles represent the core values of Ifa and tradition that guide members in recognizing in broad terms the moral rightness or wrongness of an act. Although aspirational principles do not represent specific or enforceable behavioral rules of conduct, Ifa/Orisa devotees and practitioners are expected to act in accordance with all the principles. The Ethical Standards are concerned with specific behaviors that reflect the application of these moral principles to the work of an Ifa/Orisa practitioner in specific settings and with specific populations.
It is expected of Ifa/Orisa devotees and practitioners to develop high moral virtues and have a commitment to act ethically.
It is expected of Ifa/Orisa devotees and practitioners to develop high moral virtues and have a commitment to act ethically.
This means that he/she must show a strong desire to do what is right because it is right. This commitment reflects a moral disposition, cognitive, and emotional responsiveness that move practitioners to creatively apply the Ethics Code principles and standards to the unique ethical demands of their professional context.
In the process of making decisions in Ifa/Orisa practice regarding their professional behavior, practitioners are expected to consider the Code of Ethics, in addition to applicable laws of the land.
The committee encourages ethical behavior from all practitioners and to consult with others concerning ethical problems.
In the process of making decisions in Ifa/Orisa practice regarding their professional behavior, practitioners are expected to consider the Code of Ethics, in addition to applicable laws of the land.
The committee encourages ethical behavior from all practitioners and to consult with others concerning ethical problems.
General Principles
Principle I: Beneficence and Non-maleficence
This principle reflects practitioners’ dual obligation to strive to do good and avoid doing harm. There must be the need to maximize good and minimize harm, and to warn the practitioners to be alert to and guard against personal problems that could lead to exploitation or harm to individuals or organizations with whom they work. In their professional practice, Ifa/Orisa practitioners seek to safeguard the welfare and rights of those with whom they interact professionally and other affected persons. Under this principle, no Ifa practitioner shall engage in violence, wickedness and or any act of terrorism. A practitioner must not think or plan evil against a fellow Ifa practitioner and any other person of the public.
This principle reflects practitioners’ dual obligation to strive to do good and avoid doing harm. There must be the need to maximize good and minimize harm, and to warn the practitioners to be alert to and guard against personal problems that could lead to exploitation or harm to individuals or organizations with whom they work. In their professional practice, Ifa/Orisa practitioners seek to safeguard the welfare and rights of those with whom they interact professionally and other affected persons. Under this principle, no Ifa practitioner shall engage in violence, wickedness and or any act of terrorism. A practitioner must not think or plan evil against a fellow Ifa practitioner and any other person of the public.
Principle II: Fidelity and Responsibility
This principle reflects faithfulness within Ifa/Orisa community and of a practitioner to a client. Such faithfulness includes promise keeping, discharge and acceptance of fiduciary responsibilities, and appropriate maintenance of human relations. It is the responsibility of Ifa/Orisa practitioners to obtain required skills and knowledge, and maintain high standards of competence in their own work and to be concerned about the ethical compliance of their colleagues. Competence in this regard means that there must be proper training under a competent Babalawo or accredited Ifa colleges/institutions and graduated before commencement to practice Ifa. A practitioner must maintain and improve own competence and expertise through lifelong education and training. Going through Ifa initiation does not automatically confer on an initiate the title of Babalawo and does not permit him/her to practice as a Babalawo or Iyanifa without first going through the training. No Oluwo must give a consecrated opele to a new initiate who is not a qualified Babalawo. What is accepted for an omo awo is a practicing opele called ‘opele karagba’.
This principle also reflects openness and carefulness on the part of Ifa/Orisa devotee and practitioners worldwide. A practitioner must strive to share knowledge, ideas, tools and resources within Ifa/Orisa group and be open to criticism and new ideas. He/she must avoid careless or avoidable errors and negligence. He/she must strive to carefully and critically examine his/her spiritual work in relation to that of other Ifa/Orisa practitioners and ethics of the practice. A Babalawo can also seek the assistance of other Ifa practitioners in handling certain spiritual issues in order to ensure the spiritual wellbeing of the client as stipulated in principle I: Beneficence and non-maleficence.
It is the social responsibility of a practitioner to strive to promote social good and inter-personal relationships within Ifa gatherings/fellowships with a view to engendering peace and tranquility.
This principle reflects faithfulness within Ifa/Orisa community and of a practitioner to a client. Such faithfulness includes promise keeping, discharge and acceptance of fiduciary responsibilities, and appropriate maintenance of human relations. It is the responsibility of Ifa/Orisa practitioners to obtain required skills and knowledge, and maintain high standards of competence in their own work and to be concerned about the ethical compliance of their colleagues. Competence in this regard means that there must be proper training under a competent Babalawo or accredited Ifa colleges/institutions and graduated before commencement to practice Ifa. A practitioner must maintain and improve own competence and expertise through lifelong education and training. Going through Ifa initiation does not automatically confer on an initiate the title of Babalawo and does not permit him/her to practice as a Babalawo or Iyanifa without first going through the training. No Oluwo must give a consecrated opele to a new initiate who is not a qualified Babalawo. What is accepted for an omo awo is a practicing opele called ‘opele karagba’.
This principle also reflects openness and carefulness on the part of Ifa/Orisa devotee and practitioners worldwide. A practitioner must strive to share knowledge, ideas, tools and resources within Ifa/Orisa group and be open to criticism and new ideas. He/she must avoid careless or avoidable errors and negligence. He/she must strive to carefully and critically examine his/her spiritual work in relation to that of other Ifa/Orisa practitioners and ethics of the practice. A Babalawo can also seek the assistance of other Ifa practitioners in handling certain spiritual issues in order to ensure the spiritual wellbeing of the client as stipulated in principle I: Beneficence and non-maleficence.
It is the social responsibility of a practitioner to strive to promote social good and inter-personal relationships within Ifa gatherings/fellowships with a view to engendering peace and tranquility.
Principle III: Integrity
This principle reflects maintenance of integrity in spiritual activities and requires honest communication, truth telling, agreements and promise keeping, and accuracy in the interpretation of Ifa/Orisa messages through their various means of divination. This also involves refraining from making professional commitments that cannot be met. Under this principle, practitioners do not steal, cheat, or engage in fraud or subterfuge. A practitioner must strive for honesty, report exactly what Ifa says and does not falsify messages of Ifa or misrepresent fact. He/she must not deceive the client, colleagues or the public. A practitioner must be consistent and sincere in thought and action, and must be able to speak all those words which after being verified are found as they were spoken. Patience is another virtue that a practitioner must strive to imbibe and maintain good character (Iwa Pele) in all his dealings at all times. He/she must not force something to occur but doing one’s work and allowing the work to bring out fruits at its appropriate time.
Principle IV: Respect for People’s Rights, Confidentiality and Dignity
This principle calls for practitioners to “respect the dignity and worth of all people, and the rights of individuals to privacy, confidentiality, and intellectual property.” A practitioner must strive to protect confidential Ifa divinations/readings of his/her client and other confidential communications. He/she must strive to be humble at all times as demonstrated by the Holy Prophet Orunmila. A practitioner must respect his/her colleagues and elders (especially), acknowledge their presence and treat them fairly. An Ifa/Orisa practitioner must honor patents, copyrights and all forms of intellectual property. A practitioner must not convert another person’s work into his/hers. Due reverence and acknowledgment must be given where necessary.
Practitioners are expected to be aware of and respect cultural, individual, and role differences, including those based on age, gender, race, ethnicity, culture, national origin, religion, sexual orientation, disability, language, and socioeconomic status. This principle also reflects non-discrimination and tolerance. A practitioner must avoid discrimination against colleagues in the practice of Ifa on the basis of sex, ethnicity or race. He/she must be willing to tolerate, respect and allow others to air their views or express their feelings in any way and or on any issue.
Ethical Standards
Ethical standards represent specific or enforceable behavioral rules of conduct expected of Ifa/Orisa devotees and practitioners in accordance with all the principles. The Ethical Standards are enforceable, and erring Ifa/Orisa devotees and practitioners will be sanctioned and made to face the consequence of his/her act.
1. Resolving Ethical Issues
When an ethical violation by another practitioner occurs, members of the
professional practice are in the best position to recognize the violation and select a course of action that could ameliorate harm or prevent further violations. If an apparent ethical violation has substantially harmed or is likely to substantially harm a client or organization and cannot be appropriately resolved or the violator refuses to change after being cautioned by other members/colleagues, practitioners can take further action appropriate to the situation. Such action might include referral to temple/council/association under which the erring practitioner/devotee practices, or state or national disciplinary committees for necessary action.
When an ethical violation by another practitioner occurs, members of the
professional practice are in the best position to recognize the violation and select a course of action that could ameliorate harm or prevent further violations. If an apparent ethical violation has substantially harmed or is likely to substantially harm a client or organization and cannot be appropriately resolved or the violator refuses to change after being cautioned by other members/colleagues, practitioners can take further action appropriate to the situation. Such action might include referral to temple/council/association under which the erring practitioner/devotee practices, or state or national disciplinary committees for necessary action.
2. Boundaries of Competence
Practitioners must provide religious/spiritual services, in areas only within the boundaries of their competence, based on their education, training, supervised experience, consultation, or professional experience. A babalawo must always strive to reach out to other competent Orisa Priests or Priestesses for a more detailed and deeply rooted Orisa rites and rituals in order to ensure correctness and competence in the performance of the rituals for a client.
Practitioners must provide religious/spiritual services, in areas only within the boundaries of their competence, based on their education, training, supervised experience, consultation, or professional experience. A babalawo must always strive to reach out to other competent Orisa Priests or Priestesses for a more detailed and deeply rooted Orisa rites and rituals in order to ensure correctness and competence in the performance of the rituals for a client.
3. Human Relations
Practitioners must maintain good human relations especially with their clients. Practitioners do not engage in sexual harassment. In this ethical standard, sexual harassment is sexual solicitation, physical advances, or verbal sexual conduct that occurs
in connection with the practitioner’s activities or roles as a Babalawo/Babalorisa, Iyanifa/Iyalorisa. Sexual harassment can consist of a single intense or severe act or of multiple persistent or pervasive acts. Also, practitioners do not knowingly engage in behavior that is harassing or demeaning to persons with whom they interact in the course of their practice. Under this standard, practitioners need to take reasonable steps to avoid harming their clients/patients, and others with whom they
work, and to minimize harm where it is foreseeable and unavoidable. When indicated and professionally appropriate, practitioners cooperate with their colleagues in order to
serve their clients/patients effectively and appropriately.
Practitioners must maintain good human relations especially with their clients. Practitioners do not engage in sexual harassment. In this ethical standard, sexual harassment is sexual solicitation, physical advances, or verbal sexual conduct that occurs
in connection with the practitioner’s activities or roles as a Babalawo/Babalorisa, Iyanifa/Iyalorisa. Sexual harassment can consist of a single intense or severe act or of multiple persistent or pervasive acts. Also, practitioners do not knowingly engage in behavior that is harassing or demeaning to persons with whom they interact in the course of their practice. Under this standard, practitioners need to take reasonable steps to avoid harming their clients/patients, and others with whom they
work, and to minimize harm where it is foreseeable and unavoidable. When indicated and professionally appropriate, practitioners cooperate with their colleagues in order to
serve their clients/patients effectively and appropriately.
4. Privacy and Confidentiality
Practitioners have a primary obligation in maintaining confidentiality. They must take reasonable precautions to protect confidential information obtained or revealed in the course of personal divination with their clients.
Practitioners have a primary obligation in maintaining confidentiality. They must take reasonable precautions to protect confidential information obtained or revealed in the course of personal divination with their clients.
5. Avoidance of False or Deceptive Statements and display of profane pictures and videos
Practitioners do not knowingly make public statements that are false, deceptive, or fraudulent concerning training, experience, practice, or other work activities or those of
persons or organizations with which they are affiliated. A practitioner must avoid any form of obscenity or profanity of Ifa and Orisa shrines, temples and other sacred places. These also include posting pictures of blood dripping animals being sacrificed to Orisas, performance of ebo riru, ibo, and ipese in public places. Ifa/Orisa rites and rituals must be held sacrosanct and on no account must pictures of these be displayed in the social media for public consumption.
Practitioners do not knowingly make public statements that are false, deceptive, or fraudulent concerning training, experience, practice, or other work activities or those of
persons or organizations with which they are affiliated. A practitioner must avoid any form of obscenity or profanity of Ifa and Orisa shrines, temples and other sacred places. These also include posting pictures of blood dripping animals being sacrificed to Orisas, performance of ebo riru, ibo, and ipese in public places. Ifa/Orisa rites and rituals must be held sacrosanct and on no account must pictures of these be displayed in the social media for public consumption.
6. Plagiarism
Practitioners do not present a whole, or portions of another’s intellectual work or data as their own, even if the other work or data source is cited occasionally.
Practitioners do not present a whole, or portions of another’s intellectual work or data as their own, even if the other work or data source is cited occasionally.
What the committee frowns upon
1. Ethical violations are frowned upon since professional and spiritual misconduct by practitioners can harm clients and the practice itself by instilling public distrust or denting our religious or traditional image.
2. Vulgarism: The use of vulgar languages should also be desisted by a good Ifa practitioner as this shall not be tolerated within Ifa gatherings.
3. Extortion: A practitioner must not collect or extort money from the client or any member of the public under false pretense.
4. One-man Initiation: A practitioner must not single handedly initiate people into Ifa as the process of Ifa initiation is a life changing one for the person to be initiated. Such initiations will be considered fake and null. Proper procedures must be strictly adhered to while assistance of other competent Babalawo must be sought in that regard.
5. Sexual Intimacies With Current Therapy Clients/Patients: Babalawos/Ifa practitioners do not engage in sexual intimacies with current therapy clients/patients.
6. Homosexuality/Bestiality: In as much as it deals with individual’s choice of sexual orientation, practitioners are advised to abide by the tenets and proper sexual conduct. In Ifa practice, the tenets of Ifa must be followed religiously without engaging in any form of sacrilege or degrading act that negates the principles of nature as created by Olodumare. Bestiality is degrading and is vehemently condemned in Ifa practice.
7. Conferment of bogus Ifa/Orisa titles is frowned upon, while titles should be limited to the awardee’s area of jurisdiction only. Titles purported to cover a country or continent, or the whole world are considered bogus.
Aboru aboye abosise!
Fakunle Oyesanya
For Yoruba Tradition Elders Committee
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